Yogsar Prabhrat - 4

Jiva is non doer of moha etc. form manifestations:

91. If it is accepted that  impure manifestations of  moha-raga-dwesha are cause for gyanavarana etc. karmas then  how can jiva be karta(doer) for gyanavarana etc. dravya karmas? Surely cannot be, since Jiva cannot manifest in forms other than gyan-darshan etc. which are his own nature.

The nimitta-naimittik relationship between dravya karma and bhava karma:

92. With the nimitta of fruition of Mohaniya dravya karma, impure manifestations of Jiva in the form of moha-raga-dwesha always takes place. Similarly, with the nimitta of impure manifestations of jiva in the form of moha-raga-dwesha, the gyanavarana etc. eight karmas i.e. 148 types of dravya  karmas  are generated. In this manner there is nimitta-naimittik relationship between dravya karmas and bhava karmas.

Why gyanavarana  etc. dravya  karmas are attributed to be carried out by jiva:

93. Just as a war won by warriors is said to be won by the king from the aspect of Vyavahara naya, in the same way karmas are also attributed to the jiva which are carried out with anger etc. passionate bhavas i.e. impure manifestations of moha-raga-dwesha etc. vibhava bhavas from the aspect of vyavahara naya.

The various features of the body of the jiva are karma generated and non conscious:

94. The various Vibhavas i.e. impure states of worldly jiva in the form of body, sanhanan, sansthan, gati , jati etc. are all generated with the nimitta of naam karma and are devoid of consciousness.

Comment:  Even manifestation in the form of Tirthankara is due to fruition of Tirthankara naam karma which is non conscious.

The various gunasthanas are generated out of pudgala:

95-96. The Tatva Gyanis have described thirteen gunasthanas as Mithya drishti, Sasadan, Mishra, Asanyat Samyak drishti, Desh Virat, Pramatta Virat, Apramatta, Apoorvakaran, Anivrattikaran, Sookshma Samparaya, Upashanta Moha, Ksheen Moha, Sayog Kevali as being generated of  pudgala form  out of karmas.

Comment:  One can see samaysara gatha 68 for more detail.

The different beliefs in context of gunasthanas:

97. The Mohi (deluded) people believing body and soul to be one, consider gunasthanas to be Jiva forms. However the wise people proficient in differentiating knowledge accept the gunasthanas to be pudgala form ajiva.

Worship of guanasthana etc. is not worship of the sentient muni:

98. The worship of Gurus and great Gurus existent in Pramatta-Apramatta gunasthanas to Ayogkevali Gunasthanas by means of gunasthana does not imply the real worship of consciousness form great Munis ( It amounts to worship of insentient only).

Comment:  Such typical worship form has been described by Acharya Amritchandra in Samaysara kalash 24.

Utility of such worship:

99. However that worship of Pramatta etc. gunasthanas  becomes the nimitta of great shubhopayoga resulting in accrual of highest punya to the worldly jivas which is cause for great worldly pleasures.

Comment:  shubhopayoga should not be treated as dharma.

Worship of body is not worship of jiva:

100. Offering prayers to corporeal body does not imply worship of the Jiva; since description of beauty of scabbard  does not describe the sword staying within the scabbard.

Comment:  This is similar to Samaysara gatha 30.

Differentiating knowledge is by means of characteristics only:

101-102. The thing which appears to be present in another thing, but it  is not clearly apparent within it, hence it is totally different from the other thing in which it is apparent; just as taste is different from the color.

Since consciousness is apparent in the body but even then it is not clearly apparent in the body, hence consciousness is different from the body; but it is not different from its characteristics of knowledge.

Comment:  Even though color and taste are together but color does not indicate the taste clearly since both are sensed by different organs. In the same way jiva and body are together and appear to be one but they are sensed differently by their  different characteristics of knowledge and pudgala.

What all is observed through the senses is external to soul:

103. Whatever is seen, experienced and known through the senses ; all that is different from the soul, destructible and insentient.

Forms are pudgala by nature:

104. Whatever is seen, experienced and known through the senses; all those forms i.e. corporeal-ness is not in the nature of liberated soul; since forms have been described by the Jinendra Deva as being pudgala forms and non-conscious.

Bhavas of raga are generated due to karmas:

105. Just as sun undergoes various stages of obscuration due to the nimitta of clouds, in the same way the raga, dwesha, pride etc. form of corruptions i.e. vibhava bhavas of Jiva are all produced due to fruition of karmas, hence they are described as karma generated.

Comment:  From aspect of ashuddha (impure ) Nishchaya naya, Jiva is responsible for the raga bhava. This is so told as to wean him away from the raga bhavas. When jiva is ready to make amendment in his life style then he is directed to treat the raga bhavas as generated due to karmas so that he could contemplate upon the pure nature of soul.

Jiva remains in Jiva form all the time:

106. In spite of having eternal relationship of the Jiva with the karmas, the jiva has never become karma form  nor karmas have ever become jiva form.  Hence it is clear that jiva has never manifested into karma form or vice versa.

Comment:  Although karmas have resided with jiva, but they have never transgressed upon each other’s nature.

Objection if soul is called the karta of dravya karmas:

107. If it is definitely  believed that soul does manifest into karma form by his own  Upadan (nature) then how does he enjoy the fruits of those karmas? Further how do those karmas give fruits to the soul?

Comment:  If soul is the doer then how can he also be enjoyer of the fruits? He cannot be both.

All the bhavas generated due to fruition/subsidence of karmas are insentient:

108. All those qualities i.e. bhavas, are Audayik due to being born out of fruition of karmas, are Aupashamik due to being generated upon subsidence of karmas, are Kshayopashamik due to being generated upon kshayopasham of karmas; all those bhavas are described as insentient in different scriptures. 

Necessity of knowing Ajiva tatva:

109. Those people, who do not know the difference of Jiva tatva from Ajiva tatva properly (as described in scriptures), in spite of following vyavahara charitra as described by Jinendra Deva, they do not attain pure soul devoid of impurities.

Comment:  Unless jiva knows Ajiva tatva correctly as different from self, even though he may practice conduct severely, still he cannot attain his pure nature.

3. Asrava Adhikar

Common reason for Asrava:

110. The manifestations of gyan-darshan corrupted by shubha-ashubha upayoga , resulting in activities of yoga in the form of mind-speech-body, are cause for pap form asrava (influx) of karmas in general.

Comment:  In this Shastra, both the activities of punya as well as pap are called pap only since they result of influx of karmas and subsequent bondage which lead to continuity of worldly stay.

Specific reasons for Asrava:

111. Mithyadarshan (wrong belief), asanyam (lack of restraints), Kashaya (passions), Yoga – these four types of manifestations are the cause for asrava of pap specifically.

Comment:  This is similar to Samaysara gatha 109.

Cause for continuity of Mithyatva:

112. So long as this Jiva believes the sentient- insentient other substances as his own i.e. has belief of their ownership etc., till then his moha i.e. Mithyatva keeps increasing.

Result of Mithyatva:

113. The belief on oneness with other substances of sentient- insentient form result in great asrava of karmas for the Jiva. Therefore the Jiva  who is drowned in the great asrava of karmas cannot attain salvation from the world.

The false beliefs of jiva having Mithyatva:

114. The karmas generated substances ( dravya karmas of gyanavarana etc., bhava karmas of moha-raga-dwesha, and body etc. form no karmas) are within me and I am the cause for those dravya karmas etc.; so long as the jiva believes in this way, his Mithyatva does not go away.

Beliefs of the Mithyadrishti which causes Asrava of karmas:

115. I was the owner of the Gyanavarana etc. dravya karmas, Moha-raga-dwesha form bhav karmas and body etc. form nokarmas in the past, I am the owner of these substances at present and I shall be the owner in future; such belief of Mithyadrishti results in asrava of karmas.

Mithyatva is the main cause for Asrava:

116. So long as this ignorant i.e. Mithyadrishti jiva has belief of ownership/oneness with any substance of sentient or insentient nature, till then the asrava of eight types of karmas cannot be prevented.

The doer nature of soul from different aspects:

117. From aspect of nishchaya naya the soul is karta of the shubha or ashubha bhava  manifestations of the self and from the aspect of vyavahara naya he is karta of other dravyas.

Comment:  The soul is karta of shubha-ashubha bhavas from aspect of ashuddha nishchaya naya.

The nimitta- naimittik relationship between the manifestations of jiva and karmas:

118. Under the influence of the manifestations of the Jiva, asrava of extremely painful karmas takes place. Further due to fruition of those extremely painful karmas, Jiva manifests in miserable state.

Nimitta-naimittik relationship is between paryayas (manifestations) only:

119. Karmas have cause-effect relationship with the (vibhava ) manifestations of the jiva, however karmas and pure soul do not have such cause-effect relationship.

Comment:  It is highlighted that the relationship is between momentary paryayas but not between the  karma dravya with  jiva dravya.  Actually the dravyas remain unchanged all the time.

Objections if karma is doer of Jiva :

120. If the karmas ( by its own nature) cause manifestation of the soul then how does karma cause conscious soul to bear the fruits of its manifestations also and how does the conscious soul enjoy those fruits ?- both the things are not acceptable.

Comment:  This is similar to  gatha 107 in this Shastra.

Continued……..